Luke 12:41-43

12:41 Then ¹  Peter said, “Lord, are you telling this parable for us or for everyone?” ²  12:42 The Lord replied, ³  “Who then is the faithful and wise manager, ⁴  whom the master puts in charge of his household servants, ⁵  to give them their allowance of food at the proper time? 12:43 Blessed is that slave ⁶  whom his master finds at work ⁷  when he returns.

Luke 16:10-12

16:10 “The one who is faithful in a very little ⁸  is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. 16:11 If then you haven’t been trustworthy ⁹  in handling worldly wealth, ¹⁰  who will entrust you with the true riches? ¹¹  16:12 And if you haven’t been trustworthy ¹²  with someone else’s property, ¹³  who will give you your own ¹⁴ ?

Luke 19:17

19:17 And the king ¹⁵  said to him, ‘Well done, good slave! Because you have been faithful ¹⁶  in a very small matter, you will have authority ¹⁷  over ten cities.’

Acts 20:28

20:28 Watch out for ¹⁸  yourselves and for all the flock of which ¹⁹  the Holy Spirit has made you overseers, ²⁰  to shepherd the church of God ²¹  that he obtained ²²  with the blood of his own Son. ²³ 

Acts 20:1

Paul Travels Through Macedonia and Greece

20:1 After the disturbance had ended, Paul sent for the disciples, and after encouraging ²⁴  them and saying farewell, ²⁵  he left to go to Macedonia. ²⁶ 

Colossians 4:1-2

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 4:1

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Colossians 1:12

1:12 giving thanks to the Father who has qualified you to share ²⁷  in the saints’ ²⁸  inheritance in the light.

Colossians 1:2

1:2 to the saints, the faithful ²⁹  brothers and sisters ³⁰  in Christ, at Colossae. Grace and peace to you ³¹  from God our Father! ³² 

Colossians 2:2

2:2 My goal is that ³³  their hearts, having been knit together ³⁴  in love, may be encouraged, and that ³⁵  they may have all the riches that assurance brings in their understanding of the knowledge of the mystery of God, namely, Christ, ³⁶ 

Hebrews 3:5

3:5 Now Moses was faithful in all God’s ³⁷  house ³⁸  as a servant, to testify to the things that would be spoken.

Hebrews 3:1

Jesus and Moses

3:1 Therefore, holy brothers and sisters, ³⁹  partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess, ⁴⁰ 

Hebrews 4:10-11

4:10 For the one who enters God’s ⁴¹  rest has also rested from his works, just as God did from his own works. 4:11 Thus we must make every effort to enter that rest, so that no one may fall by following the same pattern of disobedience.

Revelation 2:13

2:13 ‘I know ⁴²  where you live – where Satan’s throne is. Yet ⁴³  you continue to cling ⁴⁴  to my name and you have not denied your ⁴⁵  faith in me, ⁴⁶  even in the days of Antipas, my faithful witness, ⁴⁷  who was killed in your city ⁴⁸  where Satan lives.

[12:41]  ¹ tn Grk “And Peter.” Here δέ (de) has been translated as “then” to indicate the connection to the preceding statement.

[12:41]  ² sn Is the parable only for disciples (us) or for all humanity (everyone)? Or does Peter mean for disciples (us) or for the crowd (everyone)? The fact that unfaithful slaves are mentioned in v. 46 looks to a warning that includes a broad audience, though it is quality of service that is addressed. This means the parable focuses on those who are associated with Jesus.

[12:42]  ³ tn Grk “And the Lord said.” Here καί (kai) has not been translated because of differences between Greek and English style.

[12:42]  ⁴ tn Or “administrator,” “steward” (L&N 37.39).

[12:42]  ⁵ tn This term, θεραπεία (qerapeia), describes the group of servants working in a particular household (L&N 46.6).

[12:43]  ⁵ tn See the note on the word “slave” in 7:2.

[12:43]  ⁶ tn That is, doing his job, doing what he is supposed to be doing.

[16:10]  ⁷ sn The point of the statement faithful in a very little is that character is shown in how little things are treated.

[16:11]  ⁹ tn Or “faithful.”

[16:11]  ¹⁰ tn Grk “the unrighteous mammon.” See the note on the phrase “worldly wealth” in v. 9.

[16:11]  ¹¹ sn Entrust you with the true riches is a reference to future service for God. The idea is like 1 Cor 9:11, except there the imagery is reversed.

[16:12]  ¹¹ tn Or “faithful.”

[16:12]  ¹² tn Grk “have not been faithful with what is another’s.”

[16:12]  ¹³ tn Grk “what is your own.”

[19:17]  ¹³ tn Grk “he”; the referent (the nobleman of v. 12, now a king) has been specified in the translation for clarity.

[19:17]  ¹⁴ tn See Luke 16:10.

[19:17]  ¹⁵ sn The faithful slave received expanded responsibility (authority over ten cities) as a result of his faithfulness; this in turn is an exhortation to faithfulness for the reader.

[20:28]  ¹⁵ tn Or “Be on your guard for” (cf. v. 29). Paul completed his responsibility to the Ephesians with this warning.

[20:28]  ¹⁶ tn Grk “in which.”

[20:28]  ¹⁷ tn Or “guardians.” BDAG 379-80 s.v. ἐπίσκοπος 2 states, “The term was taken over in Christian communities in ref. to one who served as overseer or supervisor, with special interest in guarding the apostolic tradition…Ac 20:28.” This functional term describes the role of the elders (see v. 17). They were to guard and shepherd the congregation.

[20:28]  ¹⁸ tc The reading “of God” (τοῦ θεοῦ, tou qeou) is found in א B 614 1175 1505 al vg sy; other witnesses have “of the Lord” (τοῦ κυρίου, tou kuriou) here (so Ì⁷⁴ A C* D E Ψ 33 1739 al co), while the majority of the later minuscule mss conflate these two into “of the Lord and God” (τοῦ κυρίου καὶ [τοῦ] θεοῦ, tou kuriou kai [tou] qeou). Although the evidence is evenly balanced between the first two readings, τοῦ θεοῦ is decidedly superior on internal grounds. The final prepositional phrase of this verse, διὰ τοῦ αἵματος τοῦ ἰδίου (dia tou {aimato" tou idiou), could be rendered “through his own blood” or “through the blood of his own.” In the latter translation, the object that “own” modifies must be supplied (see tn below for discussion). But this would not be entirely clear to scribes; those who supposed that ἰδίου modified αἵματος would be prone to alter “God” to “Lord” to avoid the inference that God had blood. In a similar way, later scribes would be prone to conflate the two titles, thereby affirming the deity (with the construction τοῦ κυρίου καὶ θεοῦ following the Granville Sharp rule and referring to a single person [see ExSyn 272, 276-77, 290]) and substitutionary atonement of Christ. For these reasons, τοῦ θεοῦ best explains the rise of the other readings and should be considered authentic.

[20:28]  ¹⁹ tn Or “acquired.”

[20:28]  ²⁰ tn Or “with his own blood”; Grk “with the blood of his own.” The genitive construction could be taken in two ways: (1) as an attributive genitive (second attributive position) meaning “his own blood”; or (2) as a possessive genitive, “with the blood of his own.” In this case the referent is the Son, and the referent has been specified in the translation for clarity. See further C. F. DeVine, “The Blood of God,” CBQ 9 (1947): 381-408.

[20:1]  ¹⁷ tn Or “exhorting.”

[20:1]  ¹⁸ tn Or “and taking leave of them.”

[20:1]  ¹⁹ sn Macedonia was the Roman province of Macedonia in Greece.

[1:12]  ¹⁹ tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.

[1:12]  ²⁰ tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”

[1:2]  ²¹ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²³ tn Or “Grace to you and peace.”

[1:2]  ²⁴ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[2:2]  ²³ tn Verse two begins a subordinate ἵνα (Jina) clause which was divided up into two sentences for the sake of clarity in English. Thus the phrase “My goal is that” is an attempt to reflect in the translation the purpose expressed through the ἵνα clauses.

[2:2]  ²⁴ tn BDAG 956 s.v. συμβιβάζω 1.b reads “unite, knit together.” Some commentators take the verb as a reference to instruction, “instructed in love.” See P. T. O’Brien, Colossians, Philemon (WBC), 93.

[2:2]  ²⁵ tn The phrase “and that” translates the first εἰς (eis) clause of v. 2 and reflects the second goal of Paul’s striving and struggle for the Colossians – the first is “encouragement” and the second is “full assurance.”

[2:2]  ²⁶ tc There are at least a dozen variants here, almost surely generated by the unusual wording τοῦ θεοῦ, Χριστοῦ (tou qeou, Cristou, “of God, Christ”; so Ì⁴⁶ B Hil). Scribes would be prone to conform this to more common Pauline expressions such as “of God, who is in Christ” (33), “of God, the Father of Christ” (א* A C 048^vid 1175 bo), and “of the God and Father of Christ” (א² Ψ 075 0278 365 1505 pc). Even though the external support for the wording τοῦ θεοῦ, Χριστοῦ is hardly overwhelming, it clearly best explains the rise of the other readings and should thus be regarded as authentic.

[3:5]  ²⁵ tn Grk “his”; in the translation the referent (God) has been specified for clarity.

[3:5]  ²⁶ sn A quotation from Num 12:7.

[3:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[3:1]  ²⁸ tn Grk “of our confession.”

[4:10]  ²⁹ tn Grk “his”; the referent (God) has been specified in the translation for clarity.

[2:13]  ³¹ tc The shorter reading adopted here has superior ms support (א A C P 2053 al latt co), while the inclusion of “your works and” (τὰ ἔργα σου καί, ta erga sou kai) before “where you reside” is supported by the Byzantine witnesses and is evidently a secondary attempt to harmonize the passage with 2:2, 19; 3:1, 8, 15.

[2:13]  ³² tn Here καί (kai) has been translated as “Yet” to indicate the contrast between their location and their faithful behavior.

[2:13]  ³³ tn The present indicative verb κρατεῖς (kratei") has been translated as a progressive present.

[2:13]  ³⁴ tn Grk “the faith”; here the Greek article is used as a possessive pronoun (ExSyn 215).

[2:13]  ³⁵ tn Grk “the faith of me” (τὴν πίστιν μου, thn pistin mou) with the genitive “of me” (μου) functioning objectively.

[2:13]  ³⁶ tn Or “martyr.” The Greek word μάρτυς can mean either “witness” or “martyr.”

[2:13]  ³⁷ tn Grk “killed among you.” The term “city” does not occur in the Greek text of course, but the expression παρ᾿ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ (par’ Jumin, {opou Jo satana" katoikei) seems to indicate that this is what is meant. See G. B. Caird, Revelation (HNTC), 36-38.